JULY, 1852.

THE OFFICERS OF THE CHRISTIAN CHURCH.

WHEN We consider that the Christian church is the kingdom of the Lord Jesus Christ on earth, and that its great object is, not only to extend his reign over the world, but to prepare man for a higher state of existence in His everlasting kingdom-to qualify him for an eternal life beyond the grave, upon which he shall enter by a resurrection after death-and to enable him, while on earth, to form that CHARACTER which alone can fit him to enjoy that life, and to become an inhabitant of the mansions of eternal glory and happiness-when thus considered, it becomes the most important organization on earth, and assumes a a character ineffably surpassing that of every other! And every thing connected with, and relating to it, must be invested with an importance equally as great and interesting.

The Christian church is the school of Christ on earth. The Lord Jesus Christ is the Great Teacher, and his disciples are the learners or students in that school. When they are baptized and put him on, they enter this school, and become students of heaven and eternal life. Here they are to go through that course of teaching and discipline which are designed to shape their characters for heaven, and prepare and qualify them for their eternal destiny. Teaching and discipline are the two most important things in all properly organized and well regulated schools. They are both equally important, and one cannot properly be ranked above the other. The best system of teaching in the world, will avail nothing without corresponding discipline; and the best plan of discipline will be equally unavailing, unless accompanied by corresponding teaching. Hence the two must always be in conjunction. And if this is true in regard to all well regulated institutions of human learning, it must be so in reference to the church of Christ. Teaching and discipline must be as important in that as in any human institution of learning. In fact they must be far more so, for as the importance of any institution increases, so must every thing pertaining and connected with it; and the church of Christ, as we have shown, from its divine institution, great object, and grand design, is clothed with an importance infinitely surpassing that of any merely human organization.

But in order to effect this design, and for its extension and perpetuation, the Christian church must have its instruments or officers through which to act. This is essential for this object, and without them it is inefficient for this purpose, and can do but little or nothing. As a mere body or organization, it is powerless in this respect. A body of any kind cannot act without its instruments through which to operate. There are acts of seeing, hearing, handling, and walking to be performed by the human body, which are essential to its well being and happiness, and for which it is wisely provided with appropriate organs or instruments. Now it cannot see without the eyes, hear without the cars, handle without the hands, or walk without the feet. Nor can a body-organization of any kind, whether political, civil, or ecclesiastical, any more act and effect the objects of its design, without the proper instruments or officers, than can the human body without the appropriate organs. Even the most common and ordinary meetings have first to organize by the appointment of the necessary officers, before they can proceed to the transaction of business.

In all properly constituted and well regulated human governments and political organizations, there must then be officers for carrying them on, and for effecting the purpose of their constitution; and without these they are inefficient, and can

do but little or nothing. Now these must always correspond with the nature or character of the government, and the peculiarity of its organization. If monarchical, they must correspond with the government; or if republican, they must accord with its character. And if this be true in reference to human governments, how much more important must it be, as regards the government or kingdom of the Lord Jesus Christ on earth! But in all such human governments, there are generally three departments: the legislative, the judiciary, and the executive: the legislative, to make laws; the judiciary, to judge of, and decide on their application; and the executive, to execute them, or have them put in force. Without these three departments, no such government is perfect; but is defective, as far as it is wanting in any one of them. And for each of these, there must be a separate and a distinct class of officers.

Now the Christian church must also have its different departments, in accordance with the nature, design, and genius of its constitution and organization. For if it has not, and these things are to be left to mere chance, to human will and caprice, then it must be more imperfect than any human organization made by erring and fallible man! But we have shown that it is divine in its origin, and must therefore be perfect in its constitution and organization. Like all wellregulated human governments, it has its three departments, but not of the same kind or character, as it differs from them entirely in its nature, design, and organization. For instance, it has no legislative or law-making power. Its laws were all made and reduced to record by the inspired APOSTLES, the only lawmaking power ever authorized by the Lord Jesus Christ. The laws of the Christian church being perfect and of divine origin, and incapable of amendment, would not be left to fallible uninspired man to make, alter, or amend! The stream can never rise higher than the fountain; and man, fallible, imperfect, and erring, can never make laws suited to his spiritual condition, and his progress in the divine life. This progress is designed to be infinite in spirituality, holiness, and happiness; and none but the INFINITE SPIRIT himself, and men inspired by that spirit, are capable of making laws for the Christian church, the only place on earth where this object can be effected. For finite, fallible, sinful, erring man to attempt to do so, would be presumption in the highest degreepresumption of the most daring and heaven-opposing kind! It would be presumption to legislate for God, who alone is capable of making such laws! It would come under the character of the man of sin, " Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the temple of God, showing himself that he is God." Any man, or body of men, therefore, who presume to legislate for the Christian church, are allied with the man of sin, or have no higher authority for it than his; and will fall under his condemnation and share in his punishment!

We have said that there are three departments belonging to the Christian church. This is evident from its object, and the design of the Christian system; and in accordance with its nature and design. These are the conversion of the world, and the spiritual and temporal affairs of the church, all three of which have to be attended to and accomplished by her; and hence there must be three departments, corresponding to each of these. However men may be divided, or classed, as regards their civil condition, and their various political and other opinions, respecting the Christian religion there are but two great classes— those who belong to, and are in, the kingdom-the church of the Lord Jesus Christ; and those who are aliens out of that kingdom, and belong to the world. There are but two kingdoms-the Kingdom of Christ and the Kingdom of the

World, or of Satan the Prince of the world; and hence there can be but two classes. Now, in the first place, the world must be converted, and its aliens brought into the Christian church and kingdom; and then these, thus made disciples, formed into congregations; then these congregations "set in order," by the ordination of the proper officers, &c.; and this requires a separate and distinct class of officers. In the second place, each congregation, thus formed or constituted, has its matters and affars of a spiritual character, such as the teaching, instruction, discipline, training, &c. of its members, and this requires another or second class of officers. And in the third place, each congregation has its temporalities, its temporal concerns, to be attended to, and this requires a third class of officers. Here, then, in accordance with the nature, genius, and design of the Christian Institution, we have three distinct classes of OFFICERS, belonging each to a different department, and each having distinct and specific duties. And hence we have: 1st, EVANGELISTS; 2nd, BISHOPS or ELDERS; and 3rd, DEACONS and DEACONESSES. The nature, design, and object of the Christian church, require neither more, nor less, nor other than these; and all others are superfluous and of human design and creation, and have no higher and no divine authority! Any other class is no more necessary than a third eye, or foot, or hand to a man, or a fifth wheel to a carriage!

In the first age of the Christian church, under the ministry of the Apostles and immediately after its origin, there were none of these officers belonging to these three different classes. The Apostles themselves had to act as Evangelists, Bishops, and Deacons; and engrossed all the offices in themselves. This was necessary from the infantile and incipient state of the church, and could not be otherwise. But as the Christian religion extended, and as converts increased and congregations multiplied, assistance to the Apostles became necessary, and new officers were created in accordance with the condition and wants of the church at that time. Hence Paul in speaking of the exaltation of our Saviour, says: “And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Again: "And God hath set some in the church, first apostles, secondly prophets," &c. Some of these were what are called extraordinary, such as apostles and prophets, made directly by the Lord himself, and fitted immediately for their work, whose offices were to continue but for a limited time, and then cease-such as the church then temporarily required for its prosperity and welfare, as it did the various spiritual gifts and miraculous powers conferred upon its members. Others are called ordinary, such as evangelists and teachers; to be made by law, after the perfection of the Christian institution, and designed to continue in the church through all time, as being necessary to her prosperity and welfare in every age. This brings us to notice

I. THE EVANGELISTS, OR FIRST CLASS OF OFFICERS.

1. We are not to imagine that this class of officers were entirely extraordinary, and designed to cease with the perfection of the Christian system, because classed with apostles and prophets. For the same reason we might discard that of pastors and teachers, because they are equally classed with them in this respect. True, they were at first extraordinary, as much so as apostles, but this the very nature of things then required; and it could not well be otherwise. The wants of the cause required them—there was no law, process, or instituted order by which to make them—and they required the same supernatural aid as every other. Hence they were directly and miraculously called and qualified

for their office by the Holy Spirit. And so were the pastors and teachers. They were all extraordinary at first, but continued as ordinary afterwards, because so required by the wants of the cause and the welfare of the church. It is also true that they occupied an extraordinary position in reference to the apostles-but this it was necessary for some to occupy, and for which they were more particulary fitted than any others, from their office-that of preaching the gospel, baptizing, and constituting and organizing congregations. They were, some of them at least, as Timothy and Titus, assistants or agents of the apostles, and probably possessed most of the apostolical gifts. They travelled among the churches as their superintendents or agents, acting by their authority, and supplying their places when necessary. In short, they were clothed by the apostles with all the necessary power and authority to act in their places, as though they were themslves present in person; and were endowed by them with all the requisite qualifications. For these purposes, as we have shown, the evangelist, from the nature and duties of his office, was better qualified than any other class; and hence chosen by the apostles for this purpose. And as long as there are aliens to be converted, and congregations to be formed, set in order, &c. there will be need for the labors of the evangelist.

(To be continued.)

EXPOSITION OF SCRIPTURE.

PARABLE OF THE UNMERCIFUL SERVANT.

"THEREFORE the kingdom of heaven is likened unto a certain king which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldst not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses" (Matt. xviii. 23-35.)

I. It would seem that in the preceding discourse of our Lord as to the manner in which trespasses upon personal rights should be treated, and if possible corrected, Peter imagined there was something in the Saviour's doctrine of forgiveness that jeopardized the interests of society, which led him to ask, "Lord, how often shall my brother sin against me and I forgive him? till seven times?" Or the impression on Peter's mind, that he might indulge estrangement of heart towards an offender after repeated attempts to win him had failed, led him to ask the question. The Lord answers him readily, and presents the great law of God's kingdom, viz.: the law of love—a love that is not to be overcome by hatred or evil-"Till seventy times seven." To illustrate his meaning, he spoke the first of his parables in which God appears in his character of KING.

II. "Therefore the kingdom of heaven is likened to a certain king who took account of his servants." He does not allude, as I think, to the final account, usually referred to the last judgment, but to such a reckoning as that recorded in Luke xvi. ii.

When we are made to feel the depth of our impenitence-that we have been leading a fatherless life in a world of paternal benevolence, a life which God must regard with disapproval and displeasure-when we realize that the heavenly Father can see in us no spiritual lineage or kindred-that we are selfexiled rebels, self-bereaved orphans, self-doomed outcasts from mansions of light and love, ever made ready for us. To know that the benignant eye is ever upon us, and marks the course of our soul with no glance of consent or approval; that it sees us only as an alienated being, as a wrong relation, under the sway of wrong motives, pursuing wrong ends; and thus, though nearer to God than to any other being, yet morally separated by a barrier as high as heaven-this is a reckoning, and no mortal can come to it and remain as he is.

Such a reckoning as all are brought to when penetrated with a sense of God's supreme authority over our lives and destinies, which is awakened by setting our delinquencies and sins before our face, and the rousing of our consciences from the sleep involved by sensual indulgence. We are often forced to this by the perils of our life, when adversity and death stare us in the face, and we are roused, like Hezekiah of old, (2 Kings xx.) “to weep sore" on account of our sins, and to beseech the Lord to heal us and add to our years, that we may seek peace and truth for the remainder of our days. When God thus takes account with us, we cannot answer him one thing in a thousand; we feel our sins as more numerous than the hairs of our head, and our careless and fleshly foundation crumbles and trembles beneath us. Thus he reckoned with David, through Nathan the Prophet, and brought him to the penitence and resolutions expressed in the fifty-first Psalm. Thus he aroused the Ninevites by the preaching of Jonah, and the Jews by the "voice of one crying in the wilderness, saying, repent.” Thus still by all the instrumentalities of righteousness, he commands all men every where to repent. Happy they who, laying aside all their proud pretensions to virtue, their vain reasonings and imaginations, their supercilious contempt and sluggish indifference, despite the power of worldly care and sinful pleasure, heed the persuasive command.

III. "When he commenced reckoning, one was brought unto him who owed him ten thousand talents." The immensity of this sum can be vividly realized by comparing it with other sums mentioned in Scripture. Twenty-nine talents of gold were used in the construction of the first tabernacle (Ex. xxxviii. 24.) David gathered three thousand, and the princes of the tribes five thousand, for the temple (1 Chron. xxix. 4-7.) The Queen of Sheba made a present to Solomon of one hundred and twenty (1 Kings x. 10.) The King of Assyria laid upon Hezekiah thirty talents (2 Kings xviii. 4.) And when Judea was greatly impoverished, one talent was levied upon it by the King of Egypt. The sum is, therefore, enormous, whatever talents these may be supposed to have been, and is evidently selected to express the greatness of man's indebtedness to his Creator and Benefactor. The servant having nothing to pay, is ordered to be sold with his wife and children. This was in accordance with the customs of Eastern governments, from which the imagery of the parable is borrowed. Even under the Roman law the children were the property of their parents, and were sold into slavery with their father. The law of Moses, also, allowed it, though later Jewish usage was opposed to it. God, it is true, does not sell us for our